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READ ME DREAMER READER
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium." "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
IN OUR TIME Last broadcast on Thu, 18 Dec 2003, 21:30 on BBC Radio 4 "Melvyn Bragg and guests discuss the feat of astonishing intellectual engineering which provides us with millions of words in hundreds of languages. At the start of the twentieth century, in the depths of an ancient Egyptian turquoise mine on the Sinai peninsular, an archaeologist called Sir Flinders Petrie made an exciting discovery. Scratched onto rocks, pots and portable items, he found scribblings of a very unexpected but strangely familiar nature. He had expected to see the complex pictorial hieroglyphic script the Egyptian establishment had used for over 1000 years, but it seemed that at this very early period, 1700 BC, the mine workers and Semitic slaves had started using a new informal system of graffiti, one which was brilliantly simple, endlessly adaptable and perfectly portable: the Alphabet. This was probably the earliest example of an alphabetic script and it bears an uncanny resemblance to our own. Did the alphabet really spring into life almost fully formed? How did it manage to conquer three quarters of the globe? And despite its Cyrillic and Arabic variations and the myriad languages it has been used to write, why is there essentially only one alphabet anywhere in the world?"
THE USBORNE BOOK OF FACTS AND LISTS Lynn Bressler (no date) Page 82 10 most spoken languages The first alphabet Sounds strange The Rosetta Stone Did You KnowMany Chinese cannot understand each other. They have different ways of speaking (called dialects) in different Translating computers Worldwide language Page 83 Earliest writing Chinese writing has been found on pottery, and even on a tortoise shell, going back 6,000 years. Pictures made the basis for their writing, each picture showing an object or idea. Probably the earliest form of writing came from the Middle East, where Iraq and Iran are now. This region was then ruled by the Sumerians. The most words English has more words in it than any other language. There are about1 million in all, a third of which are technical terms. Most A scientific word describing a process in the human cell is 207,000 letters long. This makes this single word equal in length to a short novel or about 80 typed sheets of A4 paper. Many tongues International language The languages of India and Europe may originally come from just one source. Many words in different languages sound similar. For example, the word for King in Latin is Rex, in Indian, Raj, in Italian Re, in French Roi and in Spanish Rey. The original language has been named Indo-European. Basque, spoken in the French and Spanish Pyrenees, is an exception. It seems to have a different source which is still unknown. Number of alphabets
Daily Mail, Monday, December 21, 2015 Page 45 ANSWERS TO CORRESPONDENTS QUESTION If E is the most used letter of our alphabet, in what order of usage are the remaining 25 letters? CODEBREAKERS are especially interested in frequency analysis. The most basic encryption text is achieved by simply replacing one letter by another. So to decipher such an encryption, it's useful to get a frequency count of all the letters. The most frequent letter might represent the most common letter in English, E followed by T, A, 0 and I. The least frequent are Q, Z and X.
DAILY MAIL Monday, October 8, 2007 Harry Bingham Page 15 "YOU SAY POTATO, I SAY GHOUGHBTEIGHPTEAU !" "...Yes you CAN spell potato like that. It's one of the amazing quirks which make English the world's dominant language
"ABOUT three years ago I started researching a book, This Little Britain, about the various ways in which
we Brits have a history . BUT perhaps that's to measure things the wrong way. If you look at Nobel Prizes by language, then English wins by a country mile 26 laureates vs 13 for France). More to the point, the Nobel Prize Committee is just that: a committee. Wouldn't it be better to let the world's reading public determine which literature it favours? Alas, there are no reliable global sales figures available.
A HISTORY OF GOD Karen Armstrong The God of the Mystics Page 250 "(The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
CITY OF REVELATION John Michell 1972 Page 169 "The great alchemists, whose ultimate aspiration was to procure the birth of a divinity among men found it necessary first to invoke within themselves the spirit they wished to share with others. In the same tradition Plato wrote that the man who aquires the art of stereometry, the likening of unlike things which is function of the canon, sanctifies not only himself but also the city and the age in which he lives. The thought behind these various expressions was that the state of a society is determined by the individuals who comprise it; that the cosmic influences are manifest on earth through the medium of the human mind, and this is the instrument by which they may be controlled and held in balance. For the instument to be effective, it requires that the individual become aware of the current influences to which he is subject, and to this end the canon was devised; for by analogy with the dynamics of geometrical and numerological relationships, the world of phenomena is revealed as the product of archetyple forces, whose behaviour in any circumstances is predicatable once the nature is understood." "the art of stereometry, the likening of unlike things"
THE ART OF STEREOMETRY THE LIKENING OF UNLIKE THINGS
Mathematics is the language in which God has written the universe. Mathematics is the language in which God has written the universe. Galileo Galilei Italian astronomer & physicist (1564 - 1642) ...
www.physicsclassroom.com/class/newtlaws/Lesson-4/Newton-s-Third-Law
FOR EVERY ACTION THERE IS AN EQUAL AND OPPOSITE REACTION
FOR EVERY ACTION THERE IS AN EQUAL AND OPPOSITE REACTION
FOR EVERY ACTION THERE IS AN EQUAL AND OPPOSITE REACTION
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 32 5
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
THE E AT DELPHI THE 5 AT DELPHI THE E AT DELPHI
PLUTARCH MORALIA VOLUME LCL 306 V With an English Traslation by Frank Cole Babbitt 1999 Page 194 INTRODUCTION "PLUTARCH, in this essay on the E at Delphi, tells us that beside the well-known inscriptions at Delphi there was also a representation of the letter E, the fifth letter of the Greek alphabet. The Greek name for this letter was El, and this diphthong, in addition to being used in Plutarch's time as the name of E (which denotes the number five), is the Greek word for" if," and also the word for the second person singular of the verb" to be " (thou art). (2) El is the second vowel, the Sun is the second planet, and Apollo is identified with the sun (El = R, the vowel).
NAMES OF GOD
THE HOLY NAME
AUTUMN ATUM AUTUMN QUANTUM ATUM QUANTUM
AUTUMN ATUM AUTUMN QUANTUM ATUM QUANTUM
RA ATUM ATUM RA
Amun - Ancient Egypt Amun was one of the most powerful gods in ancient Egypt. At the height of Egyptian civilisation he was called the 'King of the Gods'. Amun. Amun was important throughout the history of ancient Egypt. However, when Amun was combined with the sun god Ra he was even more powerful.
AMUN 1435 AMUN 1345 AMUN 1435 AMUN
Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, which emerged sometime in prehistory. Deities represented natural forces and phenomena, and the Egyptians supported and appeased them through offerings and rituals so that these forces would continue to function according to maat, or divine order. After the founding of the Egyptian state around 3100 BC, the authority to perform these tasks was controlled by the pharaoh, who claimed to be the gods' representative and managed the temples where the rituals were carried out. In different eras, various gods were said to hold the highest position in divine society, including the solar deity Ra, the mysterious god Amun, and the mother goddess Isis. The highest deity was usually credited with the creation of the world and often connected with the life-giving power of the sun. Some scholars have argued, based in part on Egyptian writings, that the Egyptians came to recognize a single divine power that lay behind all things and was present in all the other deities. Yet they never abandoned their original polytheistic view of the world, except possibly during the era of Atenism in the 14th century BC, when official religion focused exclusively on the impersonal sun god Aten.
The God: Amun Ra – Egyptian Witchcraft https://www.egyptian-witchcraft.com/god-amun-ra/ The God: Amun Ra. He is the ultimate god of entire ancient Egypt; many of the Egyptians considered him as the God of Kings and King of Gods! He is the oldest and the most worshipped ruler of ancient Egypt. Amun Ra simply means: Hidden Light (Amun = Hidden/ Ra = Light)
Amun | Amon-Ra | The King Of The Egyptian Gods Among all the multitude of Egyptian deities, the god Amun was considered to be the king of the gods, a supreme creator-god. He was the ancient Egyptian god ...
Gods of ancient Egypt: Amun - Ancient Egypt Online Ancient Egyptian Gods; Amun. ... He was also adopted into the Ennead of Heliopolis when he merged with the ancient sun god (Ra) to become Amun-Ra.
ATUM THE COMPLETE AND ALL CONTAINING ONE
ATUM THE COMPLETE AND ALL SUSTAINING ONE
SOPHIA
Sophia (s?f?a, Greek for "wisdom") is a central idea in Hellenistic philosophy and religion, ..... Ancient Greek philosophical concepts · Adiaphora (nonmoral) · Anamnesis (recollection) · Apatheia (equanimity) · Apeiron (the unlimited) · Aponia (pleasure) ... Personification of wisdom (in Greek, "S?f?a" or "Sophia") at the Celsus Library in Ephesus, Turkey. Sophia is a goddess of wisdom by Gnostics, as well as by some Neopagan, New Age, and Goddess spirituality groups. In Orthodox and Roman Catholic Christianity, Sophia, or rather Hagia Sophia (Holy Wisdom), is an expression of understanding for the second person of the Holy Trinity (as in the dedication of the church of Hagia Sophia in Constantinople), as well as in the Old Testament, as seen in the Book of Proverbs 9:1, but not an angel or goddess.[2] Plato, following his teacher, Socrates (and, it is likely, the older tradition of Pythagoras), understands philosophy as f???s?f?a (philo-sophia, or, literally, a friend of Wisdom). This understanding of philosophia permeates Plato's dialogues, especially the Republic. In that work, the leaders of the proposed utopia are to be philosopher kings: rulers who are friends of sophia or Wisdom. Sophia is one of the four cardinal virtues in Plato's Protagoras. The Pythian Oracle (Oracle of Delphi) reportedly answered the question of "who is the wisest man of Greece?" with "Socrates!" Socrates defends this verdict in his Apology to the effect that he, at least, knows that he knows nothing. As is evident in Plato's portrayals of Socrates, this does not mean Socrates' wisdom was the same as knowing nothing; but rather that his skepticism towards his own self-made constructions of knowledge left him free to receive true Wisdom as a spontaneous insight or inspiration. This contrasted with the attitude of contemporaneous Greek Sophists, who claimed to be wise and offered to teach wisdom for pay. Old Testament and Jewish texts[edit] Septuagint[edit] Further information: Chokhmah The Greek noun sophia is the translation of "wisdom" in the Greek Septuagint for Hebrew ????? ?okmot. Wisdom is a central topic in the "sapiential" books, i.e. Proverbs, Psalms, Song of Songs, Ecclesiastes, Book of Wisdom, Wisdom of Sirach, and to some extent Baruch (the last three are Deuterocanonical books of the Old Testament.) Philo and the Logos[edit] Further information: Logos Philo, a Hellenised Jew writing in Alexandria, attempted to harmonise Platonic philosophy and Jewish scripture. Also influenced by Stoic philosophical concepts, he used the Greek term logos, "word," for the role and function of Wisdom, a concept later adapted by the author of the Gospel of John in the opening verses and applied to Jesus Christ as the eternal Word (Logos) of God the Father.[3] Christianity[edit] Further information: Sophiology Ukrainian (Kiev) Icon, Sophia, the Holy Wisdom, 1812. Cf. Proverbs 9:1. New Testament[edit] Jesus directly mentions Wisdom in the Gospel of Matthew: The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified by her deeds. —?Matthew 11:19 His wisdom is recognized by the people of Nazareth, his hometown, during his 'return' visit, there which in Matthew's gospel separates his major Galilean ministry and his final Galilean ministry They were astonished and said, “Where did this Man get this wisdom and these mighty works?" —?Matthew 13:54 St. Paul refers to the concept, notably in 1 Corinthians, but obscurely, deconstructing worldly wisdom: Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? —?1 Corinthians 1:20 Paul sets worldly wisdom against a higher wisdom of God: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory. —?1 Corinthians 2:7 The Epistle of James (James 3:13-18; cf. James 1:5) distinguishes between two kinds of wisdom. One is a false wisdom, which is characterized as "earthly, sensual, devilish" and is associated with strife and contention. The other is the 'wisdom that comes from above': But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. —?James 3:17 Eastern Orthodoxy[edit] In the mystical theology of the Eastern Orthodox Church, Holy Wisdom is understood as the Divine Logos who became incarnate as Jesus Christ;[5] this belief being sometimes also expressed in some Eastern Orthodox icons.[6][7][8][9][10] In Eastern Orthodoxy humility is the highest wisdom and is to be sought more than any other virtue. Not only does humility cultivate the Holy Wisdom, but it (in contrast to knowledge) is the defining quality that grants people salvation and entrance into Heaven.[11] The Hagia Sophia or Holy Wisdom church in Constantinople was the religious center of the Eastern Orthodox Church for nearly a thousand years. exterior view of the Hagia Sophia or the Holy Wisdom in Istanbul, Turkey The concept of Sophia has been championed as a key part of the Godhead by some Eastern Orthodox religious thinkers. These included Vladimir Solovyov, Pavel Florensky, Nikolai Berdyaev, and Sergei Bulgakov whose book Sophia: The Wisdom of God is in many ways the apotheosis of Sophiology. For Bulgakov, the Sophia is co-existent with the Trinity, operating as the feminine aspect of God in concert with the three masculine principles of the Father, the Son, and the Holy Spirit. Vladimir Lossky rejects Solovyev and Bulgakov's teachings as error. Lossky states that Wisdom as an energy of God (just as love, faith and grace are also energies of God) is not to be ascribed to be the true essence of God, as to do so is to deny the apophatic and incomprehensible nature of the Divine essence.[12] Bulgakov's work was denounced by the Russian Orthodox as heretical.[5][13] Roman Catholic mysticism[edit] Artwork from a medieval codex depicting Hildegard of Bingen's vision of Ecclesia and Sophia. Protestant mysticism[edit] Within the Protestant tradition in England, Jane Leade, 17th-century Christian mystic, Universalist, and founder of the Philadelphian Society, wrote copious descriptions of her visions and dialogues with the "Virgin Sophia" who, she said, revealed to her the spiritual workings of the Universe.[15] Virgin Sophia design on a Harmony Society doorway in Harmony, Pennsylvania, carved by Frederick Reichert Rapp in 1809. Sophia can be described as the wisdom of God, and, at times, as a pure virgin spirit which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, for some of the Christian mystics mentioned above, integral to the spiritual well-being of humankind, the church, and the cosmos. The Virgin is seen as outside creation but compassionately interceding on behalf of humanity to alleviate its suffering by illuminating true spiritual seekers with wisdom and the love of God. The main difference between the concept of Sophia found in most traditional forms of Christian mysticism and the one more aligned with the Gnostic view of Sophia is that to many Christian mystics she is not seen as fallen or in need of redemption. Conversely, she is not as central in most forms of established Christianity as she is in Gnosticism, but to some Christian mystics the Sophia is a very important concept. In the Heavenly Faith school of thought, the Holy Spirit is synonymous with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is incarnated in Jesus of Nazareth, the former is effectively incarnate in the Church in so far as She is the spirit which circulates through and binds together all Christians.[18] In Christology[edit] Further information: Names and titles of Jesus in the New Testament Icon of Sophia from St George Church in Vologda: Christ is represented above her head (16th century) Proverbs vividly personifies the divine attribute or function of wisdom, which existed before the world was made, revealed God, and acted as God's agent in creation (Prov 8:22–31 cf. 3:19; Wisdom 8:4-6; Sir 1:4,9). Wisdom dwelt with God (Prov 8:22–31; cf. Sir 24:4; Wisdom 9:9-10) and being the exclusive property of God was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" wisdom (Bar 3:29-37) and gave her to Israel: "He found the whole way to knowledge, and gave her to Jacob his servant and to Israel whom he loved. Afterward she appeared upon earth and lived among human beings" (Bar 3:36-37; Sir 24:1-12). As a female figure (Sir. 1:15; Wis. 7:12), wisdom addressed human beings (Prov. 1:20–33; 8:1–9:6) inviting to her feast those who are not yet wise (Prov. 9:1-6). The finest passage celebrating the divine wisdom (Wis. 7:22b-8:1) includes the following description: "She is a breath of the power of God, and the radiance of the glory of the Almighty... She is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness" (Wisdom 7:25-26). No wonder then that Solomon, the archetypal wise person, fell in love with wisdom: "I loved her and sought her from my youth; I desired to take her for my bride, and became enamored of her beauty" (Wisdom 8:2). Such was the radiant beauty of the wisdom exercised by God both in creation and in relations with the chosen people.[21] In understanding and interpreting Christ, the New Testament uses various strands from these accounts of wisdom. First, like wisdom, Christ pre-existed all things and dwelt with God John 1:1–2); second, the lyric language about wisdom being the breath of the divine power, reflecting divine glory, mirroring light, and being an image of God, appears to be echoed by 1 Corinthians 1:17–18, 24–5 (verses which associate divine wisdom with power), by Hebrews 1:3 ("he is the radiance of God's glory"), John 1:9 ("the true light that gives light to everyone"), and Colossians 1:15 ("the image of the invisible God"). Third, the New Testament applies to Christ the language about wisdom's cosmic significance as God's agent in the creation of the world: "all things were made through him, and without him nothing was made that was made" (John 1:3; see Col 1:16 Heb 1:2). Fourth, faced with Christ's crucifixion, Paul vividly transforms the notion of divine wisdom's inaccessibility (1 Cor. 1:17-2:13). "The wisdom of God" (1 Cor. 1:21) is not only "secret and hidden" (1 Cor. 2:7) but also, defined by the cross and its proclamation, downright folly to the wise of this world (1 Cor. 1:18-25; see also Matt 11:25-7). Fifth, through his parables and other ways, Christ teaches wisdom (Matt 25:1-12 Luke 16:1-18, cf. also Matt 11:25–30). He is 'greater' than Solomon, the Old Testament wise person and teacher par excellence (Matt 12:42). Sixth, the New Testament does not, however, seem to have applied to Christ the themes of Lady Wisdom and her radiant beauty. Pope Leo the Great (d. 461), however, recalled Proverbs 9:1 by picturing the unborn Jesus in Mary's womb as "Wisdom building a house for herself" (Epistolae, 31. 2-3).[19] Strands from the Old testament ideas about wisdom are more or less clearly taken up (and changed) in New Testament interpretations of Christ. Here and there the New Testament eventually not only ascribes wisdom roles to Christ, but also makes the equation "divine wisdom=Christ" quite explicit. Luke reports how the boy Jesus grew up "filled with wisdom" (Luke 2:40; see Luke 2:52). Later, Christ's fellow-countrymen were astonished "at the wisdom given to him" (Mark 6:2). Matthew 11:19 thinks of him as divine wisdom being "proved right by his deeds" (see, however, the different and probably original version of Luke 7:35).[22] Possibly Luke 11:49 wishes to present Christ as "the wisdom of God". Paul names Christ as "the wisdom of God" (1 Cor. 1:24) whom God "made our wisdom" (1 Cor. 1:30; cf. 1:21). A later letter softens the claim a little: in Christ "all the treasures of wisdom and knowledge lie hidden" (Col 2:3). Beyond question, the clearest form of the equation "the divine wisdom=Christ" comes in 1 Corinthians 1:17-2:13. Yet, even there Paul's impulse is to explain "God's hidden wisdom" not so much as the person of Christ himself, but rather as God's "wise and hidden purpose from the very beginning to bring us to our destined glory" (1 Cor. 2:7). In other words, when Paul calls Christ "the wisdom of God", even more than in the case of other titles, God's eternal plan of salvation overshadows everything.[19] In Patristics[edit] See also: Patristics and Logos (Christianity) At times the Church Fathers named Christ as "Wisdom". Therefore, when rebutting claims about Christ's ignorance, Gregory of Nazianzus insisted that, inasmuch as he was divine, Christ knew everything: "How can he be ignorant of anything that is, when he is Wisdom, the maker of the worlds, who brings all things to fulfilment and recreates all things, who is the end of all that has come into being?" (Orationes, 30.15). Irenaeus represents another, minor patristic tradition which identified the Spirit of God, and not Christ himself, as "Wisdom" (Adversus haereses, 4.20.1–3; cf. 3.24.2; 4.7.3; 4.20.3). He could appeal to Paul's teaching about wisdom being one of the gifts of the Holy Spirit (1 Cor. 12:8). However, the majority applied to Christ the title/name of "Wisdom". Eventually the Emperor Constantine set a pattern for Eastern Christians by dedicating a church to Christ as the personification of divine wisdom.[19] In Constantinople, under Emperor Justinian, Santa Sophia ("Holy Wisdom") was rebuilt, consecrated in 538, and became a model for many other Byzantine churches. Nevertheless, in the New testament and subsequent Christian thought (at least Western thought) "the Word" or Logos came through more clearly than "the Wisdom" of God as a central, high title of Christ. The portrayal of the Word in the prologue of John's Gospel shows a marked resemblance to what is said about wisdom in Proverbs 8:22-31 and Sirach 24:1-2. Yet, that Prologue speaks of the Word, not the Wisdom, becoming flesh and does not follow Baruch in saying that "Wisdom appeared upon earth and lived among human beings" (Bar 3:37. When focusing in a classic passage on what "God has revealed to us through the Spirit" (1 Cor. 2:10), Paul had written of the hidden and revealed wisdom of God (1 Cor. 1:17–2:13). Despite the availability of this wisdom language and conceptuality, John prefers to speak of "the Word" (John 1:1, 14; cf. 1 John 1:1; Rev 19:13), a term that offers a rich array of meanings.[19] Gnosticism[edit] Main article: Sophia (Gnosticism) Contemporary pagan Goddess worship[edit] Sophia is worshiped as a goddess of wisdom by gnostics and pagans today, including Wiccan spirituality.[23][24] Books relating to the contemporary pagan worship of the goddess Sophia include: Sophia, Goddess of Wisdom, by Caitlin Matthews, The Cosmic Shekinah by Sorita d'Este and David Rankine (which includes Sophia as one of the major aspects of the goddess of wisdom), and Inner Gold: Understanding Psychological Projection by Robert A. Johnson. New Age spirituality[edit] The goddess Sophia was introduced into Anthroposophy by its founder, Rudolf Steiner, in his book The Goddess: From Natura to Divine Sophia[25] and a later compilation of his writings titled Isis Mary Sophia. Sophia also figures prominently in Theosophy, a spiritual movement which Anthroposophy was closely related to. Helena Blavatsky, the founder of Theosophy, described it in her essay What is Theosophy? as an esoteric wisdom doctrine, and said that the "Wisdom" referred to was "an emanation of the Divine principle" typified by "...some goddesses -- Metis, Neitha, Athena, the Gnostic Sophia..."[26] Sancta Sophia Seminary, located in Tahlequah, Oklahoma, was an educational institution associated with the Light of Christ Community Church from 1992 until its closure in 2012.[27] Art[edit] statue of Sophia in Sofia, Bulgaria There is a monumental sculpture of her in the capital of Bulgaria. (The city itself is named after its Saint Sofia Church.) [29] The sculpture was erected in 2000 to replace a statue of Lenin. She is also depicted on the city's seal. See also[edit] References[edit] 1.Jump up ^ "Blood, Gender and Power in Christianity and Judaism". www2.kenyon.edu. Retrieved 2017-06-13. Bibliography[edit] External links[edit] Wikimedia Commons has media related to Saint Sophia.
[hide] Ancient Greek philosophical concepts Adiaphora (nonmoral) ·
Sophia (wisdom) - Wikipedia Sophia (s?f?a, Greek for "wisdom") is a central idea in Hellenistic philosophy and religion, ..... Ancient Greek philosophical concepts · Adiaphora (nonmoral) · Anamnesis (recollection) · Apatheia (equanimity) · Apeiron (the unlimited) · Aponia (pleasure) ... Sophia (Gnosticism) - Wikipedia https://en.wikipedia.org/wiki/Sophia_(Gnosticism) Sophia is a major theme, along with Knowledge among many of the early Christian ... Because of these longings, matter (Greek: hyle, ???) and soul (Greek: ... as the prototype of what is repeated in the history of all individual souls, which, ...
) is a major theme, along with Knowledge (Greek ???s?? gnosis, Coptic sooun), among many of the early Christian knowledge-theologies grouped by the heresiologist Irenaeus as gnostikos, "learned." Gnosticism is a 17th-century term expanding the definition of Irenaeus' groups to include other syncretic and mystery religions.[2] In Gnostic tradition, Sophia is a feminine figure, analogous to the human soul but also simultaneously one of the feminine aspects of God.[citation needed] Gnostics held that she was the syzygy of Jesus Christ[citation needed] (i.e. the Bride of Christ), and Holy Spirit of the Trinity. She is occasionally referred to by the Hebrew equivalent of Achamoth (??aµ??, Hebrew ???? chokhmah) and as Prunikos (?????????). In the Nag Hammadi texts, Sophia is the lowest Aeon, or anthropic expression of the emanation of the light of God. She is considered to have fallen from grace in some way, in so doing creating or helping to create the material world. Almost all Gnostic systems of the Syrian or Egyptian type taught that the universe began with an original, unknowable God, referred to as the Parent or Bythos, or as the Monad by Monoimus. From this initial unitary beginning, the One spontaneously emanated further Aeons, being pairs of progressively 'lesser' beings in sequence. Together with the source from which they emanate they form the Pleroma, or fullness, of God, and thus should not be seen as distinct from the divine, but symbolic abstractions of the divine nature. The transition from the immaterial to the material, from the noumenal to the sensible, is brought about by a flaw, or a passion, or a sin, in one of the Aeons. In most versions of the Gnostic mythos, it is Sophia who brings about this instability in the Pleroma, in turn bringing about the creation of materiality. According to some Gnostic texts, the crisis occurs as a result of Sophia trying to emanate without her syzygy or, in another tradition, because she tries to breach the barrier between herself and the unknowable Bythos. After cataclysmically falling from the Pleroma, Sophia's fear and anguish of losing her life (just as she lost the light of the One) causes confusion and longing to return to it. Because of these longings, matter (Greek: hyle, ???) and soul (Greek: psyche, ????) accidentally come into existence. The creation of the Demiurge (also known as Yaldabaoth, "Son of Chaos") is also a mistake made during this exile. The Demiurge proceeds to create the physical world in which we live, ignorant of Sophia, who nevertheless manages to infuse some spiritual spark or pneuma into his creation. In the Pistis Sophia, Christ is sent from the Godhead in order to bring Sophia back into the fullness (Pleroma). Christ enables her to again see the light, bringing her knowledge of the spirit (Greek: pneuma, p?e?µa). Christ is then sent to earth in the form of the man Jesus to give men the Gnosis needed to rescue themselves from the physical world and return to the spiritual world. In Gnosticism, the Gospel story of Jesus is itself allegorical: it is the Outer Mystery, used as an introduction to Gnosis, rather than being literally true in a historical context. For the Gnostics, the drama of the redemption of the Sophia through Christ or the Logos is the central drama of the universe. The Sophia resides in all of us as the Divine Spark. Book of Proverbs[edit] Jewish Alexandrine religious philosophy was much occupied with the concept of the Divine Sophia, as the revelation of God's inward thought, and assigned to her not only the formation and ordering of the natural universe (comp. Clem. Hom. xvi. 12) but also the communication of all insight and knowledge to mankind. In Proverbs 8 Wisdom (the noun is feminine) is described as God's Counsellor and Workmistress (Master-workman, R.V.), who dwelt beside Him before the Creation of the world and sported continually before Him. In accordance with the description given in the Book of Proverbs, a dwelling-place was assigned by the Gnostics to the Sophia, and her relation to the upper world defined as well as to the seven planetary powers which were placed under her. The seven planetary spheres or heavens were for the ancients the highest regions of the created universe. They were thought of as seven circles rising one above another, and dominated by the seven Archons. These constituted the (Gnostic) Hebdomad. Above the highest of them, and over-vaulting it, was the Ogdoad, the sphere of immutability, which was nigh to the spiritual world (Clemens Alexandrinus, Stromata, iv. 25, 161; comp. vi. 16, 138 sqq.). Now we read in Proverbs 9:1: Wisdom hath builded her house, she hath hewn out her seven pillars: These seven pillars being interpreted of the planetary heavens, the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Excerpt. ex Theodot. 8, 47). It is said further of the same divine wisdom (Proverbs 8:2): She standeth in the top of high places, by the way in the places of the paths. This meant, according to the Gnostic interpretation, that the Sophia has her dwelling-place "on the heights" above the created universe, in the place of the midst, between the upper and lower world, between the Pleroma and the ektismena. She sits at "the gates of the mighty," i.e. at the approaches to the realms of the seven Archons, and at the "entrances" to the upper realm of light her praise is sung. The Sophia is therefore the highest ruler over the visible universe, and at the same time the mediatrix between the upper and the lower realms. She shapes this mundane universe after the heavenly prototypes, and forms the seven star-circles with their Archons under whose dominion are placed, according to the astrological conceptions of antiquity, the fates of all earthly things, and more especially of man. She is "the mother" or "the mother of the living." (Epiph. Haer. 26, 10). As coming from above, she is herself of pneumatic essence, the meter photeine (Epiph. 40, 2) or the ano dynamis (Epiph. 39, 2) from which all pneumatic souls draw their origin. Descent[edit] In reconciling the doctrine of the pneumatic nature of the Sophia with the dwelling-place assigned her, according to the Proverbs, in the kingdom of the midst, and so outside the upper realm of light, there was envisioned a descent of Sophia from her heavenly home, the Pleroma, into the void (kenoma) beneath it. The concept was that of a seizure or robbery of light, or of an outburst and diffusion of light-dew into the kenoma, occasioned by a vivifying movement in the upper world. But inasmuch as the light brought down into the darkness of this lower world was thought of and described as involved in suffering, this suffering must be regarded as a punishment. This inference was further aided by the Platonic notion of a spiritual fall. Mythos of the soul[edit] Alienated through their own fault from their heavenly home, souls have sunk down into this lower world without utterly losing the remembrance of their former state, and filled with longing for their lost inheritance, these fallen souls are still striving upwards. In this way the mythos of the fall of Sophia can be regarded as having a typical significance. The fate of the "mother" was regarded as the prototype of what is repeated in the history of all individual souls, which, being of a heavenly pneumatic origin, have fallen from the upper world of light their home, and come under the sway of evil powers, from whom they must endure a long series of sufferings until a return into the upper world be once more vouchsafed them. But whereas, according to the Platonic philosophy, fallen souls still retain a remembrance of their lost home, this notion was preserved in another form in Gnostic circles. It was taught that the souls of the Pneumatici, having lost the remembrance of their heavenly derivation, required to become once more partakers of Gnosis, or knowledge of their own pneumatic essence, in order to make a return to the realm of light. In the impartation of this Gnosis consists the redemption brought and vouchsafed by Christ to pneumatic souls. But the various fortunes of such souls were wont to be contemplated in those of Sophia, and so it was taught that the Sophia also needed the redemption wrought by Christ, by whom she is delivered from her agnoia and her pathe, and will, at the end of the world's development, be again brought back to her long lost home, the Upper Pleroma, into which this mother will find an entrance along with all pneumatic souls her children, and there, in the heavenly bridal chamber, celebrate the marriage feast of eternity. Syrian Gnosis[edit] The Sophia mythos has in the various Gnostic systems undergone great variety of treatment. The oldest, the Syrian Gnosis, referred to the Sophia the formation of the lower world and the production of its rulers the Archons; and along with this they also ascribed to her the preservation and propagation of the spiritual seed. Formation of the lower world[edit] As described by Irenaeus, the great Mother-principle of the universe appears as the first woman, the Holy Spirit (ruha d'qudsha) moving over the waters, and is also called the mother of all living. Under her are the four material elements—water, darkness, abyss, and chaos. With her, combine themselves the two supreme masculine lights, the first and the second man, the Father and the Son, the latter being also designated as the Father's ennoia. From their union proceeds the third imperishable light, the third man, Christ. But unable to support the abounding fulness of this light, the mother in giving birth to Christ, suffers a portion of this light to overflow on the left side. While, then, Christ as dexios (He of the right hand) mounts upward with his mother into the imperishable Aeon, that other light which has overflowed on the left hand, sinks down into the lower world, and there produces matter. And this is the Sophia, called also Aristera (she of the left hand), Prouneikos and the male-female. There is here, as yet, no thought of a fall, properly so called, as in the Valentinian system. The power which has thus overflowed leftwards, makes a voluntary descent into the lower waters, confiding in its possession of the spark of true light. It is, moreover, evident that though mythologically distinguished from the humectatio luminis (Greek: ikmas photos, ??µ?? f?t??), the Sophia is yet, really nothing else but the light-spark coming from above, entering this lower material world, and becoming here the source of all formation, and of both the higher and the lower life. She swims over the waters, and sets their hitherto immoveable mass in motion, driving them into the abyss, and taking to herself a bodily form from the hyle. She compasses about, and is laden with material every kind of weight and substance, so that, but for the essential spark of light, she would be sunk and lost in the material. Bound to the body which she has assumed and weighed down thereby, she seeks in vain to make her escape from the lower waters, and hasten upwards to rejoin her heavenly mother. Not succeeding in this endeavour, she seeks to preserve, at least, her light-spark from being injured by the lower elements, raises herself by its power to the realm of the upper region, and these spreading out herself she forms out of her own bodily part, the dividing wall of the visible firmament, but still retains the aquatilis corporis typus. Finally seized with a longing for the higher light, she finds, at length, in herself, the power to raise herself even above the heaven of her own forming, and to fully lay aside her corporeity. The body thus abandoned is called "Woman from Woman." Creation and redemption[edit] The narrative proceeds to tell of the formation of the seven Archons by Sophia herself, of the creation of man, which "the mother" (i.e. not the first woman, but the Sophia) uses as a mean to deprive the Archons of their share of light, of the perpetual conflict on his mother's part with the self-exalting efforts of the Archons, and of her continuous striving to recover again and again the light-spark hidden in human nature, till, at length, Christ comes to her assistance and in answer to her prayers, proceeds to draw all the sparks of light to Himself, unites Himself with the Sophia as the bridegroom with the bride, descends on Jesus who has been prepared, as a pure vessel for His reception, by Sophia, and leaves him again before the crucifixion, ascending with Sophia into the world or Aeon which will never pass away (Irenaeus, i. 30; Epiph. 37, 3, sqq.; Theodoret, h. f. i. 14). As world-soul[edit] In this system the original cosmogonic significance of the Sophia still stands in the foreground. The antithesis of Christus and Sophia, as He of the right (ho dexios) and She of the Left (he aristera), as male and female, is but a repetition of the first Cosmogonic Antithesis in another form. The Sophia herself is but a reflex of the "Mother of all living" and is therefore also called "Mother." She is the formatrix of heaven and earth, for as much as mere matter can only receive form through the light which, coming down from above has interpenetrated the dark waters of the hyle; but she is also at the same time the spiritual principle of life in creation, or, as the world-soul the representative of all that is truly pneumatic in this lower world: her fates and experiences represent typically those of the pneumatic soul which has sunk down into chaos. Prunikos[edit] For I am the first and the last. —The Thunder, Perfect Mind[3] In the Gnostic system described by Irenaeus (I. xxi.; see Ophites) the name Prunikos several times takes the place of Sophia in the relation of her story. The name Prunikos is also given to Sophia in the account of the kindred Barbeliot system, given in the preceding chapter of Irenaeus. Celsus, who shows that he had met with some Ophite work, exhibits acquaintance with the name Prunikos (Orig. Adv. Cels. vi. 34) a name which Origen recognizes as Valentinian. That this Ophite name had really been adopted by the Valentinians is evidenced by its occurrence in a Valentinian fragment preserved by Epiphanius (Epiph. Haer. xxxi. 5). Epiphanius also introduces Prunikos as a technical word in the system of the Simonians (Epiph. Haer. xxi. 2) of those whom he describes under the head of Nicolaitans (Epiph. Haer. xxv. 3, 4) and of the Ophites (Epiph. Haer. xxxvii. 4, 6). Etymology[edit] Neither Irenaeus nor Origen indicates that he knew anything as to the meaning of this word; and we have no better information on this subject than a conjecture of Epiphanius (Epiph. Haer. xxv. 48). He says that the word means "wanton" or "lascivious," for that the Greeks had a phrase concerning a man who had debauched a girl, Eprounikeuse tauten. One feels some hesitation in accepting this explanation. Epiphanius was deeply persuaded of the filthiness of Gnostic morals, and habitually put the worst interpretation on their language. If the phrase reported by Epiphanius had been common, it is strange that instances of its use should not have been quoted from the Greek comic writers. It need not be denied that Epiphanius had heard the phrase employed, but innocent words come to be used in an obscene sense, as well by those who think double entendre witty, as by those who modestly avoid the use of plainer language. The primary meaning of the word prouneikos seems to be a porter, or bearer of burdens, the derivation being from enenkein, the only derivation indeed that the word seems to admit of. Then, modifying its meaning like the word agoraios, it came to be used in the sense of a turbulent violent person. The only distinct confirmation of the explanation of Epiphanius is that Hesychius (s. v. Skitaloi) has the words aphrodision kai tes prounikias tes nykterines. This would be decisive, if we could be sure that these words were earlier in date than Epiphanius. In favour of the explanation of Epiphanius is the fact, that in the Gnostic cosmogonical myths, the imagery of sexual passion is constantly introduced. It seems on the whole probable that prouneikos is to be understood in the sense of propheres which has for one of its meanings[4] "precocious in respect of sexual intercourse." According to Ernst Wilhelm Möller (1860) the name is possibly meant to indicate her attempts to entice away again from the lower Cosmic Powers the seed of Divine light.[5] In the account given by Epiphanius (Haer. 37:6) the allusion to enticements to sexual intercourse which is involved in this name, becomes more prominent. However, in the Exegesis on the Soul text found at Nag Hammadi, the soul is likened to a woman which fell from perfection into prostitution, and that the Father will elevate her again to her original perfect state.[6] In this context, the female personification of the soul resembles the passion of Sophia as Prunikos
The womb, metra[edit] Nigh related to this is the notion widely diffused among Gnostic sects of the impure metra (womb) from whence the whole world is supposed to have issued. As according to the Italian Valentinians the Soter opens the metra of the lower Sophia, (the Enthymesis), and so occasions the formation of the universe (Iren. I. 3, 4) so on the other hand the metra itself is personified. So Epiphanius reports the following cosmogony as that of a branch of the Nicolaitans: In the beginning were Darkness, Chaos, and Water (skotos, kai bythos, kai hydor), but the Spirit indwelling in the midst of them, divided them one from another. From the intermingling of Darkness with Spirit proceeds the metra which again is kindled with fresh desire after the Spirit; she gives birth first to four, and then to other four aeons, and so produces a right and a left, light and darkness. Last of all comes forth an aischros aion, who has intercourse with the metra, the offspring whereof are Gods, Angels, Daemons, and Spirits. —?Epiphanius, Haer. 25, 5 The Sethians (Hippolytus. Philosophum. v. 7) teach in like manner that from the first concurrence (syndrome) of the three primeval principles arose heaven and earth as a megale tis idea sphragidos. These have the form of a metra with the omphalos in the midst. The pregnant metra therefore contains within itself all kinds of animal forms in the reflex of heaven and earth and all substances found in the middle region. This metra also encounters us in the great Apophasis ascribed to Simon where it is also called Paradise and Edem as being the locality of man's formation. These cosmogonic theories have their precedent in the Thalatth or Tiamat of Syrian mythology, the life-mother of whom Berossus has so much to relate, or in the world-egg out of which when cloven asunder heaven and earth and all things proceed.[7] The name of this Berossian Thalatth meets us again among the Peratae of the Philosophumena (Hippolytus, Philosophum. v. 9) and is sometimes mistakenly identified with that of the sea—thalassa. Baruch-Gnosis[edit] A similar part to that of the metra is played by Edem, consort of Elohim in the Gnostic book Baruch (Hippolytus, Philosoph. v. 18 sqq.) who there appears as a two-shaped being formed above as a woman and from the middle downwards as a serpent (21). Among the four and twenty Angels which she bears to Elohim, and which form the world out of her members, the second female angelic form is called Achamos [Achamoth]. Like to this legend of the Philosophumena concerning the Baruch-Gnosis is that which is related by Epiphanius of an Ophite Party that they fabled that a Serpent from the Upper World had had sexual intercourse with the Earth as with a woman (Epiphanius, Haer. 45: 1 cf. 2). Barbeliotae[edit] Very nigh related to the doctrines of the Gnostics in Irenaeus are the views of the so-called Barbeliotae (Iren. I. 29). The name Barbelo, which according to one interpretation is a designation of the upper Tetrad, has originally nothing to do with the Sophia. This latter Being called also Spiritus Sanctus and Prunikos is the offspring of the first angel who stands at the side of the Monogenes. Sophia seeing that all the rest have each its syzygos within the Pleroma, desires also to find such a consort for herself; and not finding one in the upper world she looks down into the lower regions and being still unsatisfied there she descends at length against the will of the Father into the deep. Here she forms the Demiurge (the Proarchon), a composite of ignorance and self-exaltation. This Being, by virtue of pneumatic powers stolen from his mother, proceeds to form the lower world. The mother, on the other hand, flees away into the upper regions and makes her dwelling there in the Ogdoad. The Ophites[edit] We meet this Sophia also among the Ophiana whose "Diagram" is described by Celsus and Origen, as well as among various Gnostic (Ophite) parties mentioned by Epiphanius. She is there called Sophia or Prunikos, the upper mother and upper power, and sits enthroned above the Hebdomad (the seven Planetary Heavens) in the Ogdoad (Origen, Against Celsus. vi. 31, 34, 35, 38; Epiphan. Haer. 25, 3 sqq. 26, 1,10. 39, 2 ; 40, 2). She is also occasionally called Parthenos (Orig. c. Cels. vi. 31) and again is elsewhere identified with the Barbelo or Barbero (Epiph. Haer. 25, 3 ; 26, 1, 10). Simon Magus[edit] Helen on the Ramparts of Troy by Frederick Leighton; an incarnation of the Ennoia in the Simonian system. This mythos of the soul and her descent into this lower world, with her various sufferings and changing fortunes until her final deliverance, recurs in the Simonian system under the form of the All-Mother who issues as its first thought from the Hestos or highest power of God. She generally bears the name Ennoia, but is also called Wisdom (Sophia), Ruler, Holy Spirit, Prunikos, Barbelo. Having sunk down from the highest heavens into the lowest regions, she creates angels and archangels, and these again create and rule the material universe. Restrained and held down by the power of this lower world, she is hindered from returning to the kingdom of the Father. According to one representation she suffers all manner of insult from the angels and archangels bound and forced again and again into fresh earthly bodies, and compelled for centuries to wander in ever new corporeal forms. According to another account she is in herself incapable of suffering, but is sent into this lower world and undergoes perpetual transformation in order to excite by her beauty the angels and powers, to impel them to engage in perpetual strife, and so gradually to deprive them of their store of heavenly light. The Hestos himself at length comes down from the highest heaven in a phantasmal body in order to deliver the suffering Ennoia, and redeem the souls held in captivity by imparting gnosis to them. The lost sheep[edit] The most frequent designation of the Simonian Ennoia is "the lost" or "the wandering sheep." The Greek divinities Zeus and Athena were interpreted to signify Hestos and his Ennoia, and in like manner the Tyrian sun-god Herakles-Melkart and the moon-goddess Selene-Astarte. So also the Homeric Helena, as the cause of quarrel between Greeks and Trojans, was regarded as a type of the Ennoia. The story which the fathers of the church handed down of the intercourse of Simon Magus with his consort Helena (Iren. i. 23; Tertullian de Anima, 34; Epiphanius Haer. 21; Pseudo-Tertullian Haer. 1; Philaster, Haer. 29; Philos. vi. 14, 15; Recogn. Clem. ii. 12; Hom. ii. 25), had probably its origin in this allegorical interpretation, according to Richard Adelbert Lipsius (1867).[8] Hestos[edit] In the Simonian Apophasis the great dynamis (also called Nous) and the great epinoia which gives birth to all things form a syzygy, from which proceeds the male-female Being, who is called Hestos (Philos. vi. 13). Elsewhere nous and epinoia are called the upper-most of the three Simonian Syzygies, to which the Hestos forms the Hebdomad: but on the other hand, nous and epinoia are identified with heaven and earth (Philos. vi. 9sqq.). Valentinus[edit] "Plérome de Valentin," from Histoire critique du Gnosticisme; Jacques Matter, 1826, Vol. II, Plate II. Motive[edit] The motive for the Sophia's fall was defined according to the Anatolian school to have lain therein, that by her desire to know what lay beyond the limits of the knowable she had brought herself into a state of ignorance and formlessness. Her suffering extends to the whole Pleroma. But whereas this is confirmed thereby in fresh strength, the Sophia is separated from it and gives birth outside it (by means of her ennoia, her recollections of the higher world), to the Christus who at once ascends into the Pleroma, and after this she produces an ousia amorphos, the image of her suffering, out of which the Demiurge and the lower world come into existence; last of all looking upwards in her helpless condition, and imploring light, she finally gives birth to the spermata tes ekklesias, the pneumatic souls. In the work of redemption the Soter comes down accompanied by the masculine angels who are to be the future syzygoi of the (feminine) souls of the Pneumatici, and introduces the Sophia along with these Pneumatici into the heavenly bridal chamber (Exc. ex Theod. 29-42; Iren. i. 2, 3). The same view, essentially meets us in the accounts of Marcus, (Iren. i. 18, 4; cf. 15, 3; 16, 1, 2; 17, 1) and in the Epitomators of the Syntagma of Hippolytus (Pseudo-Tertullian Haer. 12; Philaster, Haer. 38). Achamoth[edit] The Italic school distinguished on the other hand a two-fold Sophia, the ano Sophia and the kato Sophia or Achamoth. Ptolemaeus[edit] Fall[edit] According to the doctrine of Ptolemaeus and that of his disciples, the former of these separates herself from her syzygos, the theletos through her audacious longing after immediate Communion with the Father of all, falls into a condition of suffering, and would completely melt away in this inordinate desire, unless the Horos had purified her from her suffering and established her again in the Pleroma. Her enthymesis, on the other hand, the desire which has obtained the mastery over her and the consequent suffering becomes an amorphos kai aneideos ousia, which is also called an ektroma, is separated from her and is assigned a place beyond the limits of the Pleroma. The place of the Midst[edit] From her dwelling-place above the Hebdomad, in the place of the Midst, she is also called Ogdoad (??d???), and further entitled Meter, Sophia also, and he Hierousalem, Pneuma hagion, and (arsenikos) Kyrios. In these names some partial reminiscences of the old Ophitic Gnosis are retained. Repentance[edit] The Achamoth first receives (by means of Christus and Pneuma hagion the Pair of Aeons within the Pleroma whose emanation is most recent), the morphosis kat' ousian. Left alone in her suffering she has become endued with penitent mind (epistrophe). Now descends the son as the common fruit of the Pleroma, gives her the morphosis kata gnosin, and forms out of her various affections the Demiurge and the various constituents of this lower world. By his appointment the Achamoth produces the pneumatic seed (the ekklesia). Redemption[edit] The end of the world's history is here also (as above) the introduction of the lower Sophia with all her pneumatic offspring into the Pleroma, and this intimately connected with the second descent of the Soter and his transient union with the psychical Christus; then follows the marriage-union of the Achamoth with the Soter and of the pneumatic souls with the angels (Iren. i. 1-7; exc. ex Theod. 43-65). Two-fold Sophia[edit] The same form of doctrine meets us also in Secundus, who is said to have been the first to have made the distinction of an upper and a lower Sophia (Iren. i. 11, 2), and in the account which the Philosophumena give us of a system which most probably referred to the school of Heracleon, and which also speaks of a double Sophia (Philos. vi.). The name Jerusalem also for the exo Sophia meets us here (Philos. vi. 29). It finds its interpretation in the fragments of Heracleon (ap. Origen. in Joann. tom. x. 19). The name Achamoth, on the other hand, is wanting both in Hippolytus and in Heracleon. One school among the Marcosians seems also to have taught a two-fold Sophia (Iren. i. 16, 3; cf. 21, 5). Etymology[edit] August Hahn (1819) debated whether the name Achamoth (??aµ??) is originally derived from the Hebrew Chokhmah (????????), in Aramaic ?achmuth or whether it signifies 'She that brings forth'—'Mother.'[9] The Syriac form ?achmuth is testified for us as used by Bardesanes (Ephraim, Hymn 55), the Greek form Hachamoth is found only among the Valentinians: the name however probably belongs to the oldest Syrian Gnosis. Bardesanes[edit] Cosmogonic myths play their part also in the doctrine of Bardesanes. The locus foedus whereon the gods (or Aeons) measured and founded Paradise (Ephraim, Hymn 55) is the same as the impure metra, which Ephraim is ashamed even to name (cf. also Ephraim, Hymn 14). The creation of the world is brought to pass through the son of the living one and the Ruha d' Qudsha, the Holy Spirit, with whom ?achmuth is identical, but in combination with "creatures," i.e. subordinate beings which co-operate with them (Ephraim, Hymn 3). It is not expressly so said, and yet at the same time is the most probable assumption, that as was the case with the father and mother so also their offspring the son of the Living One, and the Ruha d' Qudsha or ?achmuth, are to be regarded as a Syzygy. This last (the ?achmuth) brings forth the two daughters, the "Shame of the Dry Land" i.e. the metra, and the "Image of the Waters" i.e. the Aquatilis Corporis typus, which is mentioned in connection with the Ophitic Sophia (Ephraim, Hymn 55). Beside which, in a passage evidently referring to Bardesanes, air, fire, water, and darkness are mentioned as aeons (Ithye: Hymn 41) These are probably the "Creatures" to which in association with the Son and the Ruha d' Qudsha, Bardesanes is said to have assigned the creation of the world. Though much still remains dark as to the doctrine of Bardesanes we cannot nevertheless have any right to set simply aside the statements of Ephraim, who remains the oldest Syrian source for our knowledge of the doctrine of this Syrian Gnostic, and deserves therefore our chief attentions. Bardesanes, according to Ephraim, is able also to tell of the wife or maiden who having sunk down from the Upper Paradise offers up prayers in her dereliction for help from above, and on being heard returns to the joys of the Upper Paradise (Ephraim, Hymn 55). Acts of Thomas[edit] These statements of Ephraim are further supplemented by the Acts of Thomas in which various hymns have been preserved which are either compositions of Bardesanes himself, or at any rate are productions of his school.[10] Hymn of the Pearl[edit] In the Syriac text of the Acts,[11] we find the Hymn of the Pearl, where the soul which has been sent down from her heavenly home to fetch the pearl guarded by the serpent, but has forgotten here below her heavenly mission until she is reminded of it by a letter from "the father, the mother, and the brother," performs her task, receives back again her glorious dress, and returns to her old home. Ode to the Sophia[edit] Of the other hymns which are preserved in the Greek version more faithfully than in the Syriac text which has undergone Catholic revision, the first deserving of notice is the Ode to the Sophia[12][13] which describes the marriage of the "maiden" with her heavenly bridegroom and her introduction into the Upper Realm of Light. This "maiden," called "daughter of light," is not as the Catholic reviser supposes the Church, but ?achmuth (Sophia) over whose head the "king," i.e. the father of the living ones, sits enthroned; her bridegroom is, according to the most probable interpretation, the son of the living one, i.e. Christ. With her the living Ones i.e. pneumatic souls enter into the Pleroma and receive the glorious light of the living Father and praise along with "the living spirit" the "father of truth" and the "mother of wisdom." First prayer of consecration[edit] The Sophia is also invoked in the first prayer of consecration.[14] She is there called the "merciful mother," the "consort of the masculine one," "revealant of the perfect mysteries," "Mother of the Seven Houses," "who finds rest in the eighth house," i.e. in the Ogdoad. In the second Prayer of Consecration[15] she is also designated, the "perfect Mercy" and "Consort of the Masculine One," but is also called "Holy Spirit" (Syriac Ruha d' Qudsha) "Revealant of the Mysteries of the whole Magnitude," "hidden Mother," "She who knows the Mysteries of the Elect," and "she who partakes in the conflicts of the noble Agonistes" (i.e. of Christ, cf. exc. ex Theod. 58 ho megas agonistes Iesous). There is further a direct reminiscence of the doctrine of Bardesanes when she is invoked as the Holy Dove which has given birth to the two twins, i.e. the two daughters of the Ruha d' Qudsha (ap. Ephraim, Hymn 55). Pistis Sophia[edit] A special and richly coloured development is given to the mythical form of the Sophia of the Gnostic Book Pistis Sophia.[16] The two first books of this writing to which the name Pistis Sophia properly belongs, treat for the greater part (pp. 42–181) of the fall, the Repentance, and the Redemption of the Sophia. Fall[edit] She has by the ordinance of higher powers obtained an insight into the dwelling-place appropriated to her in the spiritual world, namely, the thesauros lucis which lies beyond the XIIIth Aeon. By her endeavours to direct thither her upward flight, she draws upon herself the enmity of the Authades, Archon of the XIIIth Aeon, and of the Archons of the XII. Aeons under him; by these she is enticed down into the depths of chaos, and is there tormented in the greatest possible variety of ways, in order that so she may incur the loss of her light-nature. Repentance[edit] In her utmost need she addresses thirteen penitent prayers (metanoiai) to the Upper Light. Step by step she is led upwards by Christus into the higher regions, though she still remains obnoxious to the assaults of the Archons, and is, after offering her XIIIth Metanoia, more vehemently attacked than ever, until at length Christus leads her down into an intermediate place below the XIIIth Aeon, where she remains until the consummation of the world, and sends up grateful hymns of praise and thanksgiving. Redemption[edit] The earthly work of redemption having been at length accomplished, the Sophia returns to her original celestial home. The peculiar feature in this representation consists in the further development of the philosophical ideas which find general expression in the Sophia mythos. According to Karl Reinhold von Köstlin (1854), Sophia is here not merely, as with Valentinus, the representative of the longing which the finite spirit feels for the knowledge of the infinite, but at the same time a type or pattern of faith, of repentance, and of hope.[17] After her restoration she announces to her companions the twofold truth that, while every attempt to overstep the divinely ordained limits, has for its consequence suffering and punishment, so, on the other hand, the divine compassion is ever ready to vouchsafe pardon to the penitent. Light-Maiden[edit] We have a further reminiscence of the Sophia of the older Gnostic systems in what is said in the book Pistis Sophia of the Light-Maiden (parthenos lucis), who is there clearly distinguished from the Sophia herself, and appears as the archetype of Astraea, the Constellation Virgo.[18] The station which she holds is in the place of the midst, above the habitation assigned to the Sophia in the XIIIth Aeon. She is the judge of (departed) souls, either opening for them or closing against them the portals of the light-realm (pp. 194–295). Under her stand yet seven other light-maidens with similar functions, who impart to pious souls their final consecrations (p. 291 sq. 327 sq. 334). From the place of the parthenos lucis comes the sun-dragon, which is daily borne along by four light-powers in the shape of white horses, and so makes his circuit round the earth (p. 183, cf. p. 18, 309). Manichaeism[edit] This light-maiden (parthenos tou photos) encounters us also among the Manichaeans as exciting the impure desires of the Daemons, and thereby setting free the light which has hitherto been held down by the power of darkness (Dispuiat. Archelai et Manetis, c. 8, n. 11; Theodoret., h. f. I. 26).[19][20][21] On the other hand, the place of the Gnostic Sophia is among Manichaeans taken by the "Mother of Life" (meter tes zoes), and by the World-Soul (psyche hapanton), which on occasions is distinguished from the Life-Mother, and is regarded as diffused through all living creatures, whose deliverance from the realm of darkness constitutes the whole of the world's history (Titus of Bostra, adv. Manich. I., 29, 36, ed. Lagarde, p. 17 sqq. 23; Alexander Lycopolitus c. 3; Epiphan. Haer. 66, 24; Acta dispatat. Archelai et Manetis, c. 7 sq. et passim).[22][23] Their return to the world of light is described in the famous Canticum Amatorium (ap. Augustin. c. Faust, iv. 5 sqq). Nag Hammadi texts[edit] In On the Origin of the World, Sophia is depicted as the ultimate destroyer of this material universe, Yaldabaoth and all his Heavens: She [Sophia] will cast them down into the abyss. They [the Archons] will be obliterated because of their wickedness. For they will come to be like volcanoes and consume one another until they perish at the hand of the prime parent. When he has destroyed them, he will turn against himself and destroy himself until he ceases to exist. And their heavens will fall one upon the next and their forces will be consumed by fire. Their eternal realms, too, will be overturned. And his heaven will fall and break in two. His [...] will fall down upon the [...] support them; they will fall into the abyss, and the abyss will be overturned. The light will [...] the darkness and obliterate it: it will be like something that never was. Mythology[edit] Carl Jung linked the figure of Sophia to the highest archetype of the anima in depth psychology.[24] The archetypal fall and recovery of Sophia is additionally linked (to a varying degree) to many different myths and stories (see damsel in distress). Among these are: Note that many of these myths have alternative psychological interpretations. For example, Jungian psychologist Marie-Louise von Franz interpreted fairy tales like Sleeping Beauty as symbolizing the 'rescue' or reintegration of the anima, the more 'feminine' part of a man's unconscious, but not wisdom or sophia per se. References[edit] 1.Jump up ^ Layton, Bentley, ed. (1989). Nag Hammadi Codex II, 2-7. Leiden: E.J. Brill. pp. 158–9, 252–3. ISBN 90-04-09019-3.
JESUS CHRIST
METEMPSYCHOSIS
DEATH THE R IN THREAD
Thomas Mann 1875-1955 Page 511 "Hermetics - what a lovely word "
METAPSYCHOSIS
https://www.metapsychosis.com/about/
https://www.wordnik.com/words/metapsychosis https://www.metapsychosis.com/about/ About Metapsychosis aims to express the emergent complexity of planetary culture through the medium of literature and the arts, spiritual inquiry, and cultural engagement. We intend to reflect a multitude of diverse voices, perspectives, and articulations of our intimate present—and planetary future. We are a literary project of transdisciplinary spirit, hereby inviting artists, writers, scholars, mystics, and consciousness explorers to participate in a co-creative experiment and collaborative publishing venture grounded in the experience of transmission between minds. Metapsychosis | Transmission Between Minds The word “meta” is associated today with “big-picture” thinking, or having to do with overarching and transcendental matters. We refer instead to the word’s etymological roots, which have more to do with the preposition “in the midst of,” or “together with,” but also “behind” or “after.” We believe meta thinking is the kind of complex thinking—and being, and enacting—indicative of our increasingly complex and interconnected lifeworld. Meta also denotes something that has been altered, changed. Similarly, “psychosis” has its roots in the word psyche, or soul, and the in the original Greek, it denoted a “giving of life,” “animation,” and even a “principle of life.” Our journal, Metapsychosis, anticipates future transformations latent in our present moment, articulates the movements of psyche—behind, after, and in the midst of—as it looks to the future of a radically integrating planetary culture. genii loci | masthead
sun energy energy energy energy energy energy energy energy energy energy rrrraaaaaaaahhhhhhhhhhhhhhhh! OBJECTIVE REALITY poems and essays by lloyd c.daniel 1985
THE SCULPTURE OF VIBRATION 1971
PEOPLE = 69 = PEOPLE PEOPLE = 33 = PEOPLE PEOPLE = 6 = PEOPLE
HUMAN ALL TOO HUMAN
Fifth Amendment to the United States Constitution The Fifth Amendment (Amendment V) to the United States Constitution is part of the Bill of Rights and protects individuals from being compelled to be witnesses against themselves in criminal cases. "Pleading the Fifth" is a colloquial term for invoking the right that allows witnesses to decline to answer questions where the answers might incriminate them, and generally without having to suffer a penalty for asserting the right. Defendants cannot be compelled to become witnesses at their own trials. If, however, they choose to testify, they are not entitled to the right, and inferences can be drawn from a refusal to answer a question during cross-examination. The Amendment requires that felonies be tried only upon indictment by a grand jury. Federal grand juries can force people to take the witness stand, but defendants in those proceedings have Fifth Amendment privileges until they choose to answer any question. To claim the privilege for failure to answer when being interviewed by police, the interviewee must have explicitly invoked the constitutional right when declining to answer questions. The Amendment's Double Jeopardy Clause provides the right to be tried only once in federal court for the same offense. The Amendment also has a Due Process Clause (similar to the one in the 14th Amendment) as well as an implied equal protection requirement (Bolling v. Sharpe). Finally, the Amendment requires that the power of eminent domain be coupled with "just compensation" for those whose property is taken.
FOURTEEN = 104 = FOURTEEN FOURTEEN = 41 = FOURTEEN FOURTEEN = 5 = FOURTEEN
The Rebus Principle | Egyptology Man
The Rebus Principle By: Donald Frazer (Egyptology Man)The idea that symbols could be used to represent the sounds of a language rather than represent real objects, is known as the rebus principle and is one of the most significant ancient discoveries leading to the development of writing. Not only did this principle apply to the development of the Ancient Egyptian written language, but it was also the precursor to the development of the alphabets used in modern languages as well. A rebus is a message spelt out in pictures that represents sounds rather than the things they are pictures of. For example the picture of an eye, a bee, and a leaf can be put together to form the English rebus meaning “I be-lieve”, which has nothing to do with eyes, bees or leaves. Consider the following two examples of rebuses:- The pictograms (omitted) and represent “I-deer” and form the rebus “idea”. The pictograms ,(omitted), and represent “eye-sea-ewe” and form the rebus “I see you”. This principle is adopted in many parts of the Ancient Egyptian system of spelling with hieroglyphs. The term “rebus” can refer to the use of one or more pictograms representing one or more phonograms. In the beginning, Ancient Egyptian writing relied heavily on pictographic signs representing concrete objects. Words which cannot be represented easily by means of a picture, such as proper names, ideas and function words, were difficult to write. The rebus principle provided the means to overcome this limitation. Fully developed hieroglyphs read in rebus fashion were in use at Abydos in Ancient Egypt as early as 3400 BC. A famous Ancient Egyptian rebus statue of Ramses II consists of three hieroglyphic elements. A large falcon representing Horus the sun god – RA, who is standing behind a sitting child – MES, and the child is holding a sedge plant stalk in his left hand – SU. Remember we are not looking at these hieroglyphs from the perspective phonograms. These three items compose the rebus RA-MES-SU or as we prefer Ramesses. Two main types of sound writing evolved from the development and extension of the rebus principle; syllabic and alphabetic writing. The English language is purely alphabetic, although from the example of the rebuses above, it can be seen how easy it is to construct a syllabic rebus from English words. Ancient Egyptian hieroglyphs can demonstrate both types of writing. It is even possible to compose a rebus that is both of an alphabetic and a syllabic nature, for example:- H + = Hear When you contemplate how language gradually develops, you may be right in thinking that there is no coincidence in the fact that the word “ear” is part of the word “hear”. I hope that was interesting and feel free to ask questions.
Rebus Principle Rebus - Wikipedia Rebus principle - In linguistics, the rebus principle is the use of existing symbols, such as pictograms, purely for their sounds regardless of their meaning, to represe A rebus (/'ri?b?s/) is an allusional device that uses pictures to represent words or parts of words. It was a favourite form of heraldic expression used in the Middle Ages to denote surnames. Further information: Canting arms Rebuses are used extensively as a form of heraldic expression as a hint to the name of the bearer; they are not synonymous with canting arms. A man might have a rebus as a personal identification device entirely separate from his armorials, canting or otherwise. For example, Sir Richard Weston (d.1541) bore as arms: Ermine, on a chief azure five bezants, whilst his rebus, displayed many times in terracotta plaques on the walls of his mansion Sutton Place, Surrey, was a "tun" or barrel, used to designate the last syllable of his surname. An example of canting arms proper are those of the Borough of Congleton in Cheshire consisting of a conger eel, a lion (in Latin, leo) and a tun (barrel). This word sequence "conger-leo-tun" enunciates the town's name. Similarly, the coat of arms of St. Ignatius Loyola contains wolves (in Spanish, lobo) and a kettle (olla), said by some (probably incorrectly) to be a rebus for "Loyola". The arms of Elizabeth Bowes-Lyon feature bows and lions. Modern rebuses, word plays[edit] A modern example of the rebus used as a form of word play is: Pictograms[edit] The term rebus also refers to the use of a pictogram to represent a syllabic sound. This adapts pictograms into phonograms. A precursor to the development of the alphabet, this process represents one of the most important developments of writing. Fully developed hieroglyphs read in rebus fashion were in use at Abydos in Egypt as early as 3400 BCE.[4] The writing of correspondence in rebus form became popular in the 18th century and continued into the 19th century. Lewis Carroll wrote the children he befriended picture-puzzle rebus letters, nonsense letters, and looking-glass letters, which had to be held in front of a mirror to be read.[5] Rebus letters served either as a sort of code or simply as a pastime. Rebus principle[edit] Ramesses II as child: Hieroglyphs: Ra-mes-su. Some linguists believe that the Chinese developed their writing system according to the rebus principle,[6] and Egyptian hieroglyphs sometimes used a similar system. A famous rebus statue of Ramses II uses three hieroglyphs to compose his name: Horus (as Ra), for Ra; the child, mes; and the sedge plant (stalk held in left hand), su; the name Ra-mes-su is then formed.[citation needed]
Apothecary - Wikipedia Apothecary /?'p???k?ri/ is one term for a medical professional who formulates and dispenses materia medica to physicians, surgeons and patients. In addition to dispensing medicines, the apothecary offered general medical advice and a range of services that are now performed by other specialist practitioners, such as surgeons and obstetricians.[2] Apothecary shops sold ingredients and the medicines they prepared wholesale to other medical practitioners, as well as dispensing them to patients.[3] In 1600s England, they also controlled the trade of tobacco which was imported as a medicine.[4] In some languages the word "apothecary" is still used for designating a pharmacist/chemist, such as German and Dutch (Apotheker)[6] and Luxembourgish (Apdikter).[7] Likewise, "pharmacy" translates as "apotek" and "apteekki" in the Scandinavian (Danish, Norwegian, Swedish, Finnish),[8] and some Slavic languages such as Bosnian "apoteka", Serbian "???????", Russian and Ukrainian "??????" (pronounced "apteka"). Use of the term "apothecary" in the names of businesses varies with time and location. In some areas of the United States it has experienced a nostalgic revival and been used for a wide variety of businesses, while in other areas such as California its use is restricted to licensed pharmacies.[9] According to Sharif Kaf al-Ghazal,[12] and S. Hadzovic,[13] apothecary shops existed during the Middle Ages in Baghdad[12] by Islamic pharmacists in 754 during the Abbasid Caliphate, or Islamic Golden Age.[13] Apothecaries were also active in Islamic Spain by the 11th century.[14] By the end of the 14th century, Geoffrey Chaucer (1342–1400) was mentioning an English apothecary in the Canterbury Tales, specifically "The Nun's Priest's Tale" as Pertelote speaks to Chauntecleer (lines 181–184): ... and for ye shal nat tarie, Though in this toun is noon apothecarie, In modern English, this can be transliterated as: ... and you should not linger, In Renaissance Italy, Italian Nuns became a prominent source for medicinal needs. At first they used their knowledge in non-curative uses in the convents to solidify the sanctity of religion among their sisters. As they progressed in skill they started to expand their field to create profit. This profit they used towards their charitable goals. Because of their eventual spread to urban society, these religious women gained "roles of public significance beyond the spiritual realm (Strocchia 627).[15] Later apothecaries led by nuns were spread across the Italian peninsula. APOTHECARY
READ DEAR READ READ WHAT DEAR READ ME DEAR READ THAT DEAR
NAMASTE THE NAME AS
NAMASTE THE NAME AS GOD IS
EARTH HEART TERAH THERA HEAR THE HEART HEAR THE R HEAT R HEART
THE DOG GOD ANUBIS A NUMBER IS
Will-o'-the-wisp - Wikipedia A will-o'-the-wisp (/?w?l ? ð? 'w?sp/), will-o'-wisp (/?w?l ? 'w?sp/), or ignis fatuus (/??gn?s 'fæt?u?s/; Medieval Latin for "foolish fire") is an atmospheric ghost light seen by travellers at night, especially over bogs, swamps, or marshes. It resembles a flickering lamp and is said to recede if approached, drawing travellers from the safe paths. The phenomenon is known by a variety of names, including jack-o'-lantern, friar's lantern, hinkypunk, and hobby lantern in English[1] folk belief, and is well attested in English folklore and in much of European folklore. The term "will-o'-the-wisp" comes from "wisp," a bundle of sticks or paper sometimes used as a torch, and the name "Will," thus meaning "Will of the torch." The term jack-o'-lantern (Jack of the lantern) has a similar meaning. In the United States, they are often called "spook-lights," "ghost-lights," or "orbs" by folklorists and paranormal enthusiasts.[2][3][4] Folk belief attributes the phenomenon to fairies or elemental spirits, explicitly in the term "hobby lanterns" found in the 19th century Denham Tracts. Briggs' A Dictionary of Fairies provides an extensive list of other names for the same phenomenon, though the place where they are observed (graveyard, bogs, etc.) influences the naming considerably. When observed in graveyards, they are known as "ghost candles," also a term from the Denham Tracts. The names will-o'-the-wisp and jack-o'-lantern are explained in etiological folk-tales, recorded in many variant forms in Ireland, Scotland, England, Wales, Appalachia, and Newfoundland.[citation needed] In these tales, protagonists named either Will or Jack are doomed to haunt the marshes with a light for some misdeed. One version from Shropshire is recounted by K. M. Briggs in her book A Dictionary of Fairies and refers to Will the Smith. Will is a wicked blacksmith who is given a second chance by Saint Peter at the gates of heaven, but leads such a bad life that he ends up being doomed to wander the earth. The Devil provides him with a single burning coal with which to warm himself, which he then uses to lure foolish travellers into the marshes. An Irish version of the tale has a ne'er-do-well named Drunk Jack or Stingy Jack who makes a deal with the Devil, offering up his soul in exchange for payment of his pub tab. When the Devil comes to collect his due, Jack tricks him by making him climb a tree and then carving a cross underneath, preventing him from climbing down. In exchange for removing the cross, the Devil forgives Jack's debt. However, no one as bad as Jack would ever be allowed into heaven, so Jack is forced upon his death to travel to hell and ask for a place there. The Devil denies him entrance in revenge but grants him an ember from the fires of hell to light his way through the twilight world to which lost souls are forever condemned. Jack places it in a carved turnip to serve as a lantern.[5] Another version of the tale is "Willy the Whisp," related in Irish Folktales by Henry Glassie. Séadna by Peadar Ua Laoghaire is yet another version—and also the first modern novel in the Irish language.
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Warning from history: The Vulture Stone at Gobekli Tepe in Turkey SUPPOSE all the wildest theories and historical conspiracies of novelist Dan Brown That wouldn't be half as extraordinary as the announcement in an obscure scientific journal this month that vindicated 20 years of maverick research and best-selling books by the eccentric archaeologist Graham Hancock. His insistence that a highly evolved human civilisation was wiped out by a global catastrophe, remembered now only in myths and Biblical accounts such as the story of Noah and The Flood, has been mocked and dismissed by mainstream experts since he first spoke out in the mid-Nineties. Some of his most convincing, if rather arcane, evidence was discovered at a dig in Turkey known as Gobekli Tepe — which literally means Potbelly Hill. At this site close to the Syrian border, said Hancock, was found the most ancient work of monumental architecture on Earth. Twice as old as Stonehenge, its engineering was far more skilled. Astronomical carvings and inscriptions on the stones served as aids for prehistoric stargazers, but also told stories. And one was of a comet that fell from the heavens, all but wiping out the human race. DESPITE the painstaking construction of the book, which argues each point exhaustively, Hancock was met with the usual hoots of derision when Magicians Of The Gods appeared in 2015. He was derided as a fantasist, a deluded amateur, and much merriment was poked at his long-held belief that hallucinogenic drugs are intellectual stimulants. This nonsense was archaeology for trippy hippies, laughed Hancock's detractors. So when research appeared last week that vindicated many of his claims and proved that this lone voice had been right for 20 years, perhaps it isn't surprising that the announcement was as low-key as humanly possible. But the obscurity of the source cannot mask the scale of the scientific back-tracking. Hancock's claims sound like a Hollywood disaster movie, a sci-fi epic and a detective thriller all rolled into one. His theories encompass the meaning of the pyramids and the future destruction of the planet. If more conventional archaeologists are going to start agreeing with him, that amounts to a seismic shift of direction. As the Telegraph newspaper report into the new scientific findings noted: 'The idea had been originally put forward by author Graham Hancock in his book Magicians Of The Gods.' What hasn't changed is the starting point for all these theories. Just after 11,000BC, experts have long agreed, when the Earth was gradually emerging from the last Ice Age, a cataclysmic event caused sudden, shocking climate change. This ushered in a big chill known as the Younger Dryas, which lasted about 1,500 years. Scientists had numerous theories to explain this but, in Magicians Of The Gods, Hancock argued that we had all the proof we needed: more than 200 ancient myths, belonging to tribes from the Arctic to the Equator, telling of an advanced human civilisation destroyed by flood and fire. Added to this was compelling physical evidence, in the form of giant boulders, platinum deposits and tiny diamonds found across North America — the detritus of a colossal impact. There was only one explanation, said Hancock, and it matched the account carved into the limestone pillars at Gobekli Tepe ... an account now verified by the team at Edinburgh University. Our planet was hit by a comet. A blazing asteroid plunged out of the firmament and struck with the force of several thousand nuclear bombs bursting simultaneously. It wiped out many larger animal species, including the woolly mammoth and the sloth bear, and it almost destroyed humanity. Some people did survive, including the ancestors of the Ojibwa tribe of the Canadian grasslands, who still tell the story of the Long-Tailed Heavenly Climbing Star which swept out of the sky to scorch the earth. Their myths relate that it left behind 'a different world. After that, survival was hard work. The weather was colder than before'. As Edinburgh's Dr Martin Sweatman puts'it: 'One of the pillars at Gobekli Tepe seems to have served as a memorial to this devastating event — probably the worst day in history since the end of the Ice Age.' Part of the Gobekli carving shows a headless man, a graphic symbol of human carnage. THE key finding was a series of animal carvings on a pillar known as the Vulture Stone, which represent constellations of stars as well as the comet itself. The stars were not represented as we would see them in the sky today, but as they were in 10,950BC — enabling the scientists to point with certainty to the date of the comet strike. This means that when the Gobekli stones were made, around 9,000BC (that is, approximately 11,000 years ago), the sculptors had the astronomical know-how to backdate the constellations, shifting their pattern by a couple of millennia. And they were working with information that had been passed down over 2,000 years. That shows spectacular sophistication. Yet according to common wisdom, humans were savages at this time, hunter-gatherers no more advanced than cavemen, without any knowledge of engineering or mathematics. Most archaeologists struggle to explain how such a primitive culture could have built Gobekli Tepe. Now that the notion of a comet strike is beyond dispute, the thinking is that abundant wild crops of wheat and barley were wiped out by plunging temperatures. Nomadic tribes were forced to combine, sharing their knowledge and cooperating to survive as they developed techniques to grow enough food to survive. But as Hancock points out, this would have been an all-consuming challenge for people used to living in small, roaming groups.The switch from hunting to agriculture, and from mobile tent villages to settlements, would demand every ounce of energy, diplomacy and ingenuity our ancestors could muster. How would they find the time to invent complex maths, plot the heavens, master architecture and learn intricate stone-working? All those skills and more were needed to build Gobekli Tepe. Stonehenge, which was built around 5,000 years ago, consists of rough-hewn slabs. It is ingenious, but compared to Gobekli Tepe it's like a parish church beside Chartres Cathedral. For 20 years, Hancock has insisted that there is only one explanation for this explosive intellectual evolution. All that knowledge already existed. Earlier investigators, such as the Swiss author Erich von Daniken, proposed that Earth was visited by extra-terrestrial pioneers, aliens who brought intergalactic gifts of technology. Hancock's theory is much more plausible: he believes a human civilisation predated the comet strike, one at least as advanced as the Romans. We don't know what language they spoke, nor how they recorded their knowledge. But unless a band of refugee hunters in Turkey 11,000 years ago suddenly cracked every major branch of human learning, all at the same time, that elder civilisation must have existed. Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'. And the-knowledge that survivors of the comet possessed must have seemed like pure sorcery to the ordinary nomad. Perhaps that's why, even now, we humans have an instinctive urge to believe in magic and feel sure it must have existed during some golden age — because to our ancient forebears, magic was a very real phenomenon. The possessors of that inexplicable power, the ones Hancock calls the Magicians Of The Gods, must have worked out how to share their knowledge without giving away their tricks. Post-apocalypse, they would have been fighting to survive in a very dangerous world. It seems likely that they posed as wizards, using showmanship to heighten the impact of their secrets. Carvings discovered at sites as far-flung as Bolivia, Mexico, Turkey and Iraq depict human figures in fish-like robes, wearing garments patterned with scales. The mythical Oannes of Mesopotamia, for instance, had `the whole body of a fish, but underneath the head of the fish there was another head, a human one. It had a human voice.' Oannes was accompanied by seven sages, who taught chemistry, medicine, stone-cutting and metal-working. At the Temple of Horus in the Egyptian city of Edfu, ancient inscriptions also tell of seven sages. They were the last survivors of a sacred place, the mansions of the gods', whose home world had been destroyed by flood and fire. These sages had escaped death only because they were at sea when the catastrophe struck. According to Arab traditions, the wisdom of these sages was stored in the pyramids of Giza, built to be a library for their books of knowledge. These included technologies that sound modern even to our ears: '[Military] Arms which did not rust, and glass which might be bent but not broken.' All of this, the ideas that Hancock has been popularising since he published Fingerprints Of The Gods in 1996, has always seemed improbable to the conventional scientific community, which tended to dismiss his claims en masse. With the discovery that the cornerstone of his theories was right, his other speculation is suddenly much less far-fetched. But there is one aspect of his studies that is still too controversial to be given credence by mainstream scholars. And if he's right about it, nothing else the magiciaris, the se -.. ges across the millennia will all be irrelevant. HANCOCK believes the Gobekli stones not only describe an ancient cosmic collision, but predict another. He thinks that what hit Earth in 10,950BC was actually a massive piece of debris in the Taurid meteor stream, a belt containing millions of space rocks. Hidden within that belt, according to astrophysicists, is an unexploded bomb of a planetoid, a superheated rock like an orbiting hand grenade. Sealed inside its thin crust is a boiling mass of tar, building up pressure until it detonates. Thousands of white-hot boulders a mile or more across, will be set spinning through the meteor stream...but we cannot say for certain when that will occur. Many of these asteroids could be three times the size of the one that hit our planet 65 million years ago, wiping out the dinosaurs. If one of those strikes, it could quite literally bring about the end of the world. And we are due to cross the Taurid meteor stream in 13 years, around 2030. For many observers, the leap th Hancock makes from imaginative interpretation of solid evidence, to doom-laden predictions of global obliteration, is just too extreme. It is, quite literally, unthinkable. But thanks to the Gobekli Tepe findings, mainstream science is being forced to get its head round the Hancock hypothesis. Maybe it's time to give more credence to all his theories ... before it's too late. • THE Magicians Of The Gods: The Forgotten Wisdom Of Earth's Lost Civilisation, by Graham Hancock (Coronet).
The mythical Oannes of Mesopotamia Oannes was accompanied by seven sages
ZEUS SEE US SEE ZEUS RHEA HERA HEAR US HEAR HERA RHEA THE SHADE OF HADES
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Page 42 Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'.
THE QUEST FOR THE SECRET FORCE OF THE UNIVERSE Lynne McTaggart 2001 LIGHT IN THE DARKNESS Page III "Physics may be about to face a revolution similar to that which occurred just a century ago. . . Arthur C. Clarke, 'When Will the Real Space Age Begin?' If an angel was to tell us about his philosophy. . . many of his statements might well sound like 2x2 = 13" Georg Christophe Lichtenburg, Aphorisms
Page 13 "Subatomic particles had no meaning as isolated entities but could only be understood in their realationships. The world at its most basic, existed as a complex web of interdependant relationships, forever indivisible"
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Page 42 Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'.
THE LOST WORLDS OF 2001 Arthur C. Clarke 1972 Page179 "A long time ago," said Kaminski, "I came across a remark that I've never forgotten-though I can't remember who made it. 'Any sufficiently advanced technology is indistinguishable from magic.' That's what we're up against here. Our lasers and mesotrons and nuclear reactors and neutrino telescopes would have seemed pure magic to the best scientists of the nineteenth century. But they could have understood how they worked-more or less-if we were around to explain the theory to them." Page 189 "Any sufficiently advanced technology is indistinguishable from magic"
"ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
GODS OF THE DAWN Peter Lemesurier 1997 Page 76 "As Arthur C. Clarke's perceptive Third Law puts it: "Any sufficiently advanced technology is indistinguishable from magic."
THE SECRET HISTORY OF ANCIENT EGYPT Herbie Brennan 2000 (Oppositte) Page 1 "any sufficiently high technology is indistinguishable from magic" Page 124 SCIENCE OR MAGIC? "The British science fiction writer Arthur C. Clarke is said to have commented that any sufficiently high technology is indistinguishable from magic"
THE BIBLE CODE Michael Drosnin 1997 Chapter Four THE SEALED BOOK Page 70 "The astronomer Carl Sagan once noted that if there was other intelligent life in the universe some of it would have certainly evolved far earlier than we did, and had thousands, or hundreds of thousands, or millions, or hundreds of millions of years to develop the advanced technology that we are only now beginning to develop. 'After billions of years of biological evolution - on their planet and ours - an alien civilization cannot be in technological lockstep with us,' wrote Sagan. 'There 'have been humans for more than twenty thousand centuries, but we've had radio only for about one century,' wrote Sagan. 'If alien civilizations are behind us, they're likely to be too far behind us to have radio. And if they're ahead of us, they're likely to be far ahead of us. Think of the technical advances on our world over just the last few centuries. What is for us technologically difficult or impossible, what might seem to us like magic, might for them be trivially easy.' The author of 2001, Arthur C. Clarke - who envisioned a mysterious black monolith that reappears at successive stages of human evolution, each time we are ready to be taken to a higher level - made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic.' Page 163 pages 69-75 "The astronomer Carl Sagan suggested that an advanced alien technology 'might seem to us like magic' in Pale Blue Dot (Random House, 1994), p. 352. The author of 2001, Arthur C. Clarke, made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic' (Profiles of the Future, Holt, Rinehart, and Winston, 1984). Paul Davies' imagined 'alien artifact' is described in his book Are We Alone? (Basic Books, 1995), p. 42. Stanley Kubrick, in his famous movie version of Clarke's 2001, showed a mysterious black monolith that seemed to reappear at successive stages of human evolution, each time we were ready to be taken to a higher level. When I told him about the Bible code, Kubrick's immediate reaction was, 'It's like the monolith in 2001.' " REACTION CREATION
FIRST CONTACT THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE Edited By Ben Bova and Byron Preiss 1990 SEIZING THE MOMENT A UNIQUE MOMENT IN HUMAN HISTORY Michael Michaud ANTHROPOCENTRISM GOOD-BYE Page 311 The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate matter, through universal processes, implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed forever, completing the process begun by Copernicus four centuries ago. The revelation that we are not the most technologically advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti-hubris, could be intensified if we were confronted with alien technology beyond our understanding. "ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
King James (KJV) Bible Complete Word List Click on a letter in the alphabet above to view a page with every word that is found in the ... to the exact number of times that each word occurs in the KJV Bible. ... a particular word occurs in each verse only one time, which is often the case. KJV Bible Word List - Main Index & Help A B C D E F G H I J K L M N O P Q R S T U V W Y Z KJV Bible Word List - Entries For J
THE GOOD MAN JESUS AND THE SCOUNDREL CHRIST Phillip Pullman 2010 Page 41 'But think of what an effect it would have if someone were to go to the top of the temple, say, and to step off into the air, full of faith that God would do what it says in the psalms, and send his angels to catch him. "He has commanded his angels to guard you wherever you go, and they /page 42/ will hold you in their arms so that you will not dash your foot against a stone."
De cap tà l'immortèla (To the Edelweiss), or simply L'immortèla (The Edelweiss) is a song by Nadau, an Occitan-speaking band ... in Occitan Chorus: Au som deu malh, que i a ua lutz, que i a ua lutz, que i a ua lutz Que'ns cau traucar tot lo segàs, tot lo segàs, tot lo segàs Lhèu veiram pas jamei la fin, jamei la fin, jamei la fin Après lo malh, un aute malh, un aute malh, un aute malh in English I know a place and a flower, and a flower, and a flower Chorus: On top of that peak, there's a light, there's a light, there's a light We'll have to cross the brambles, cross the brambles, cross the brambles We may never see the end of it, the end of it, the end of it After that peak, yet another peak, another peak, another peak https://www.youtube.com/watch?v=OecY9I_oPv8 https://www.youtube.com/watch?v=8YTkzUOG2ao "In my youth," father William replied to his son, "You are old," said the youth, "as I mentioned before, "In my youth," said the sage, as he shook his grey locks, "You are old," said the youth, "and your jaws are too weak "In my youth," said his father, "I took to the law, "You are old," said the youth; one would hardly suppose "I have answered three questions, and that is enough," "That is not said right," said the Caterpillar.
The Gate of the Year - Minnie Louise Haskins (1875-1957) God Knows And I said to the man who stood at the gate of the year: So heart be still: God knows. His will Then rest: until
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THE SPIRITUAL DIMENSION OF THE ENNEAGRAM NINE FACES OF THE SOUL Sandra Maitri 2000
SOUL SO U LIVE
SOUL SO U LEARN
SOUL SO U LOVE
I AM THE ROOT AND THE OFFSPRING OF DAVID AND THE BRIGHT AND MORNING STAR
THE LIGHT IS RISING NOW RISING IS THE LIGHT
OF TIME AND STARS Arthur C. Clarke Page 205 The Sentinel "I can never look now at the Milky Way without wondering from which of those banked clouds of stars the emissaries are coming. If you will pardon so commonplace a simile, we have set off the fire alarm and have nothing to do but to wait. I do not think we will have to wait for long.
I CAN NEVER LOOK NOW AT THE MILKY WAY WITHOUT WONDERING FROM WHICH OF THOSE BANKED CLOUDS OF STARS THE EMISSARIES ARE COMING. IF YOU WILL PARDON SO COMMONPLACE A SIMILE, WE HAVE SET OFF THE FIRE ALARM AND HAVE NOTHING TO DO BUT TO WAIT. I DO NOT THINK WE WILL HAVE TO WAIT FOR LONG.
REAL REALITY REVEALED I SAY HAVE I MENTIONED GODS DIVINE THOUGHT HAVE I MENTIONED THAT YET
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